Neither Have We Been False to Your Covenant

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215) We did not lie in Your covenant because anyone who lies in the sign of this holy covenant that is written in him, it is as though he lies in the name of the King, since the King’s name is written in man in the circumcision. Another text indicates to that verse, when it writes, “If we had forgotten the name of our God, or spread forth our hands to a strange God.” “If we had forgotten the name of our God” is as it is written, “Yet we have not forgotten You.” The words, “Or spread forth our hands to a strange God” are as it is written, “Neither have we been false to Your covenant.”

It is all one thing. And what is the lie here? It is that he spreads his hands to a strange god and lies in the sign of the covenant. This is why the Torah holds to the covenant, and anyone who keeps this covenant, it is as though he keeps the whole Torah. And one who lies in this, it is as though he lies in the whole of the Torah.

216) Before Abraham was circumcised, it was not said that he kept the Torah. Once he was circumcised, it was written, “Because Abraham obeyed Me and kept My charge, My commandments, My statutes and My laws.” When he was circumcised, a holy imprint was imprinted in him, which kept him properly and ascribed him virtue as though he had kept the whole Torah. It is also written of Isaac, “But My covenant will I establish with Isaac,” and this is why the Torah is called “covenant.”

217) Because Joseph kept this covenant and did not wish to lie in it, he was rewarded with honor in this world and honor in the next world. Moreover, the Creator placed His name within him, as it is written, “He appointed it in JeHoseph for a testimony,” adding the name YodHeyVav to Joseph. Thus, he was rewarded with the blessings of this world and the blessings of the next world.

218) “His firstborn bullock, majesty is his.” Because Joseph kept this covenant, he was rewarded with a bull, the first of the offerings. Why was he blessed with this thing, which is left and has a Din over it? He should have been blessed with the right, for it is written, “The face of an ox on the left side”? It was to protect the sin of Jeroboam, who made the left prevail over the right with his idolatry.

219) Since Joseph kept this covenant, which was gripped in two degrees—Yesod and Malchut—both are called “covenant,” and these two degrees above are called by names. In the portion “Red Cow,” the cow is Malchut, one of those two high degrees in the covenant. Also, the Zivug of the cow is called “an ox.” This means that since the Malchut of the covenant is called “a cow,” Yesod—which is connected to her—is called “an ox.” This is why it is written, “His firstborn bullock, majesty is his; and his horns are the horns of the wild ox.” “Majesty is his” means that beauty and majesty extend from the illumination of the left, which is called “an ox.” But this is not an ordinary ox, like the oxen of the rest of the world. Rather, his horns are the horns of a wild ox, meaning his horn is superior to all the others; hence, “With them he shall gore the peoples all of them, even the ends of the earth.”

The exposing in the circumcision extends the Mochin of illumination of Hochma from the left side of ZA, which is called “the face of an ox.” In a place where there is exposing, it is an ox, the form of the left. Also, the discernment of Malchut in the covenant, which receives from him, is called “a cow.” And Moses praises him, “His firstborn bullock, majesty is his.”

However, to bring him out of the left in the Klipot, he says, “And his horns are the horns of the wild ox,” meaning that his horn is superior to all the others. This is so because horns means illuminations, such as “The skin of his face sent forth beams,” and all the oxen that are not from the high, holy Merkava [chariot/assembly] extend the illumination of the left downwards. But Joseph’s horns, the high beam, extend from below upwards.

220) This means that anyone who keeps the sign of this holy imprint, those two high degrees connect to keep him in everything and to crown him with the upper glory. This is why Joseph was rewarded with two kingdoms, his own and that of his son Jeroboam. Since King Solomon clung to foreign women, the kingship was given to Jeroboam, and this is why the covenant is the fond of the most.

221) A man who bears a son is tied to Divinity. This is the door of all the upper doors, a door that connects to the holy name, HaVaYaH, where each Sefira is a door to one above it. Also, the blood that comes out of the child during the circumcision is kept before the Creator, and when Dinim awaken in the world, the Creator notices that blood and saves the world. This is why it is written, “And he that is eight days old shall be circumcised among you,” since the eighth day implies to Bina, the eight from below upwards. Also, illumination of the face of an ox extends from the left line of Bina, hence the need to wait for the eighth day, as it is written, “Or if due to strength, eighty years,” meaning he extends his life from Bina, the eighth Sefira.

222) The world is perfumed by the Hesed through the blood of circumcision, and all the worlds persist. It is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.” “If My covenant” is very well, but why the need to write, “Day and night”?

223) Two SefirotZA and Malchut, unite, and they are the door for all the other Sefirot. One is DinMalchut—and one is RachamimZA. And they are perfumed in one another, male and female. On the side of the male, ZA, there is Hesed. On the side of the female, Malchut, there is Din. One is white and one is red. And to be perfumed in one another, they connect to one another.

This covenant is gripped in them, in the day and in the night, in Din and in Hesed, in Malchut and in ZA—first in Din, as it is written, “Let his left arm be under my head,”—and then there is Hesed in him and he is perfumed in Hochma and Hassadim. This is the covenant, called “day and night,” as it is written, “If My covenant is not day and night,” meaning that he grips both, ZA—called “day”—and Malchut—called “night.”

224) One who is rewarded with properly keeping this covenant—and did not sin in it his whole life—is a Merkava to Yesod and is gripped to the day and to the night, which are ZON, like the Yesod. Also, he is rewarded with two worlds—this world and the next world. This is why Abraham is called “whole,” as it is written, “Walk before Me, and be wholehearted.” When is he called “Wholehearted,” which means whole? It is when he is rewarded with day and night, as it is written, “By day the Lord will command His mercy, and in the night His song shall be with me.” Abraham inherited both, but the Hesed did not fully exist in him until he was circumcised. When he was circumcised, the Hesed persisted in him and he was rewarded with both and was called, “whole.”

225) It is written, “As he sat in the tent door in the heat of the day.” The tent door is the tenth Sefira of the King, Malchut, the door to every holy tabernacle of the rest of the Sefirot. King David called it “a door,” as it is written, “Open to me the gates of righteousness,” meaning Malchut. It is also written, “This is the gate of the Lord.” “In the heat of the day” means that the light of Hesed de ZA shines, meaning the part of Abraham’s lot. And as he sits in the tent door, Malchut, he sits in ZA, in his Hesed, which is called “in the heat of the day.” And both existed in him when he was circumcised. This is why it is called, “covenant of day and night.” It is written, “The Lord will pass over the door.” This means that on this door, which is Malchut, there is Hesed, so the door will be perfumed. For this reason, “And will not allow the destroyer…”

226) When the proselyte is circumcised and comes under the wings of Divinity, he is called “proselyte by righteousness,” but not more. He is a proselyte by righteousness because he was rewarded with entering the Sefira called “righteousness,” meaning Malchut. And you say, “Day and night,” that the circumcised is rewarded with both, meaning ZA, too.

227) One who comes from a holy root and a seed of truth is not like one who comes from an evil seed and from the root of the evil and harsh disgust. It is written about Israel, “Yet I planted you a choice vine, wholly a seed of truth.” It is written about the nations of the world, “Whose flesh is as the flesh of asses, and whose ejaculation is like the ejaculation of horses.”

228) For this reason, Israel are holy, the seed of truth, a seed that was perfumed on Mount Sinai, and whose every filth has been taken off them. For this reason, they are all perfumed and all come in the holy sign of day and night, to be whole in everything. But it is hard to remove the filth from the nations of the world, even as much as three generations; and certainly, this is why he is called “a proselyte of righteousness,” since he only entered the Sefira Malchut, called “righteousness,” but not ZA.

229) As for the idol worshipping nations, before they are circumcised they are in the lower Ketarim [plural of Keter], which are not holy, and the spirit of impurity is over them. Once they have been converted and circumcised, they are in the holy Keter, atop the rest of the lower Ketarim in Malchut, and a holy spirit is over them.

But Israel are holy, sons of holy ones in seed and root. They were perfumed on Mount Sinai and entered the complete and holy faith. When they are circumcised, they are in everything, in ZA and in Malchut, which are called “day” and “night,” as it is written, “But you that adhere to the Lord your God are alive every one of you this day.”

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